Philemon 1:6 - Revision history

Nick at 11:05, 23 January 2022

2022-01-23T11:05:42Z

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			{{Verses in Philemon 1}}

	<center><< - [[Philemon 1:5]] - [[Philemon 1:7]] - >></center>		<center><< - [[Philemon 1:5]] - [[Philemon 1:7]] - >></center>

Nick at 10:53, 23 January 2022

2022-01-23T10:53:10Z

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			<center><< - [[Philemon 1:5]] - [[Philemon 1:7]] - >></center>

	* '''[[Philemon 1:6 Greek NT: Beza's Textus Receptus (1598)\| ΠΡΟΣ ΦΙΛΗΜΟΝΑ 1:6]]''' ὅπως ἡ κοινωνία τῆς πίστεώς σου ἐνεργὴς γένηται ἐν ἐπιγνώσει παντὸς ἀγαθοῦ τοῦ ἐν ὑμῖν εἰς Χριστόν Ἰησοῦν		* '''[[Philemon 1:6 Greek NT: Beza's Textus Receptus (1598)\| ΠΡΟΣ ΦΙΛΗΜΟΝΑ 1:6]]''' ὅπως ἡ κοινωνία τῆς πίστεώς σου ἐνεργὴς γένηται ἐν ἐπιγνώσει παντὸς ἀγαθοῦ τοῦ ἐν ὑμῖν εἰς Χριστόν Ἰησοῦν

Nick: /* Myths and Mistakes */

2020-10-01T02:42:12Z

Myths and Mistakes

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	==Commentary==		==Commentary==
	====Myths and Mistakes====		====Myths and Mistakes====
	In the book ''Myths and Mistakes in New Testament Textual Criticism'' by Elijah Hixson and Peter J. Gurry, it has a section about κοινωνία in Philemon 1:6:		In the book ''Myths and Mistakes in New Testament Textual Criticism'' by Elijah Hixson and Peter J. Gurry, it has a section about by S. Matthew Solomon about κοινωνία in Philemon 1:6:

	:From “participation” to “ministry.” Philemon 6 is by far the most difficult verse in the book to understand in terms of vocabulary and syntax. As Paul continues his thanksgiving section, he provides a purpose clause that gives an object to his ambiguous prayer from the second half of Philemon 4, stating, “so that the participation of your faith may become effective in the knowledge of every good thing which is in us in Christ.” Most manuscripts in the Greek tradition read κοινωνία (koinōnia, “participation”). Some manuscripts (01c, 0150, 1874, 1881, and others), though, read διακονία (diakonia, “ministry”) in place of “fellowship” or “participation.” The overwhelming support of early and reliable witnesses gives precedent to “participation” over “ministry,” making the second reading the focus of our discussion here. Scribal considerations must be examined as well. The specific meaning of κοινωνία here has been the subject of some debate. Modern scholars have provided a range of meanings for the term: “association,” “communion,” “sharing,” “participation,” “partnership,” “contributions,” “fellowship,” and others.<sup>31</sup> Modern difficulties in understanding the meaning of κοινωνία may shed light on why διακονία can be found in some manuscripts. Perhaps ancient and medieval readers and scribes shared the same difficulty and sought to clarify the verse by changing κοινωνία to διακονία to avoid ambiguity. Another important aspect to consider is strictly a letter issue: the two terms share several common letters in Greek. A careless scribe initially could have made the change from participation to ministry unintentionally. In this case, ministry could have stayed in the tradition, as the noun makes sense in the flow of Paul’s letter. Whichever way the variant arose, the presence of ministry in the textual tradition points to difficulties in interpretation throughout the centuries. Perhaps this variant reading can help us in interpretation. In this particular instance, past readers struggled with the meaning of the word participation. Some readers, though, were comfortable with the term ministry or service of faith here. This variant reading helps us to understand that this activity of faith that Paul was praying would become effective was certainly connected to the church and involved an act of service or ministry, not simply a passive type of fellowship. The addition of work. Continuing in Philemon 6, Paul prays that the participation of Philemon’s faith will be effective “in the knowledge of every good thing.” The ambiguous use of ἀγαθοῦ (agathou, “good thing”) here led to the addition of a clarifying noun, ἔργου (ergou, “work”). In this case, “every good” became “every good work.” Once the reading made its way into the tradition, it remained, being found in more than 120 manuscripts.<sup>32</sup> Although found in all these manuscripts, the addition appears to be secondary in light of external evidence. Scribal and authorial considerations must be examined as well. In terms of inscriptional probabilities (i.e., what Paul might have written), the addition of work might appear to go against the grain in terms of what Paul usually communicated to his congregations. Although Paul emphasizes salvation being free from “works of the law,” good works more broadly is not a concept foreign to his teaching. Paul uses a form of the phrase ἔργον ἀγαθόν (ergon agathon, “good work”) twelve times in his letters, each time in a positive sense (Rom 2:7; 2 Cor 9:8; Eph 2:10; Phil 1:6; Col 1:10; 1 Tim 2:10, 5:10; 2 Tim 2:21; 3:17; Titus 1:16; 3:1).33 In this instance, therefore, it is possible that Paul could have penned “every good work.”		:From “participation” to “ministry.” Philemon 6 is by far the most difficult verse in the book to understand in terms of vocabulary and syntax. As Paul continues his thanksgiving section, he provides a purpose clause that gives an object to his ambiguous prayer from the second half of Philemon 4, stating, “so that the participation of your faith may become effective in the knowledge of every good thing which is in us in Christ.” Most manuscripts in the Greek tradition read κοινωνία (koinōnia, “participation”). Some manuscripts (01c, 0150, 1874, 1881, and others), though, read διακονία (diakonia, “ministry”) in place of “fellowship” or “participation.” The overwhelming support of early and reliable witnesses gives precedent to “participation” over “ministry,” making the second reading the focus of our discussion here. Scribal considerations must be examined as well. The specific meaning of κοινωνία here has been the subject of some debate. Modern scholars have provided a range of meanings for the term: “association,” “communion,” “sharing,” “participation,” “partnership,” “contributions,” “fellowship,” and others.<sup>31</sup> Modern difficulties in understanding the meaning of κοινωνία may shed light on why διακονία can be found in some manuscripts. Perhaps ancient and medieval readers and scribes shared the same difficulty and sought to clarify the verse by changing κοινωνία to διακονία to avoid ambiguity. Another important aspect to consider is strictly a letter issue: the two terms share several common letters in Greek. A careless scribe initially could have made the change from participation to ministry unintentionally. In this case, ministry could have stayed in the tradition, as the noun makes sense in the flow of Paul’s letter. Whichever way the variant arose, the presence of ministry in the textual tradition points to difficulties in interpretation throughout the centuries. Perhaps this variant reading can help us in interpretation. In this particular instance, past readers struggled with the meaning of the word participation. Some readers, though, were comfortable with the term ministry or service of faith here. This variant reading helps us to understand that this activity of faith that Paul was praying would become effective was certainly connected to the church and involved an act of service or ministry, not simply a passive type of fellowship. The addition of work. Continuing in Philemon 6, Paul prays that the participation of Philemon’s faith will be effective “in the knowledge of every good thing.” The ambiguous use of ἀγαθοῦ (agathou, “good thing”) here led to the addition of a clarifying noun, ἔργου (ergou, “work”). In this case, “every good” became “every good work.” Once the reading made its way into the tradition, it remained, being found in more than 120 manuscripts.<sup>32</sup>

			:In their discussion on the variant, Barth and Blanke comment that a very small group of manuscripts added the noun. That the noun has been added to more than 120 Greek manuscripts demonstrates the need for full collations of the entire Greek tradition. 33 The only letters lacking the phrase are 1 Corinthians, Galatians, and 1 and 2 Thessalonians.

			:Although found in all these manuscripts, the addition appears to be secondary in light of external evidence. Scribal and authorial considerations must be examined as well. In terms of inscriptional probabilities (i.e., what Paul might have written), the addition of work might appear to go against the grain in terms of what Paul usually communicated to his congregations. Although Paul emphasizes salvation being free from “works of the law,” good works more broadly is not a concept foreign to his teaching. Paul uses a form of the phrase ἔργον ἀγαθόν (ergon agathon, “good work”) twelve times in his letters, each time in a positive sense (Rom 2:7; 2 Cor 9:8; Eph 2:10; Phil 1:6; Col 1:10; 1 Tim 2:10, 5:10; 2 Tim 2:21; 3:17; Titus 1:16; 3:1).33 In this instance, therefore, it is possible that Paul could have penned “every good work.”

	:In terms of transcriptional probabilities, scribes might have added work to clarify the somewhat ambiguous good. “Of all good” or “of every good thing” is open ended, which could have led some scribes to insert a clarifying noun. Conversely, if work were present initially, its deletion (thus creating a more ambiguous phrase at the end of an already awkward verse) seems less likely. Also, six of the twelve instances of the phrase “good work” occur in the Pastoral Epistles, located right before Philemon in most manuscripts. Due to close proximity, scribes could have added work to good to correct the perceived error of its absence because they were accustomed to seeing the phrase. The secondary nature of the phrase “every good work” makes it a prime candidate for a variant that can be used as commentary for this particular verse. The original text “every good” by itself cries out for something to complete the thought. In this case, scribes inserted work, giving the otherwise ambiguous phrase some kind of tangible action or result. Paul’s prayer was that the participation of Philemon’s faith would become effective in the knowledge of not just all goodness but specifically good deeds and actions. That this reading found staying power in about 20 percent of the Greek manuscript tradition indicates its acceptance as a legitimate way to understand the text here. (<small>''Myths and Mistakes in New Testament Textual Criticism'' by Elijah Hixson and Peter J. Gurry. Pages 184-185</small>		:In terms of transcriptional probabilities, scribes might have added work to clarify the somewhat ambiguous good. “Of all good” or “of every good thing” is open ended, which could have led some scribes to insert a clarifying noun. Conversely, if work were present initially, its deletion (thus creating a more ambiguous phrase at the end of an already awkward verse) seems less likely. Also, six of the twelve instances of the phrase “good work” occur in the Pastoral Epistles, located right before Philemon in most manuscripts. Due to close proximity, scribes could have added work to good to correct the perceived error of its absence because they were accustomed to seeing the phrase. The secondary nature of the phrase “every good work” makes it a prime candidate for a variant that can be used as commentary for this particular verse. The original text “every good” by itself cries out for something to complete the thought. In this case, scribes inserted work, giving the otherwise ambiguous phrase some kind of tangible action or result. Paul’s prayer was that the participation of Philemon’s faith would become effective in the knowledge of not just all goodness but specifically good deeds and actions. That this reading found staying power in about 20 percent of the Greek manuscript tradition indicates its acceptance as a legitimate way to understand the text here. (<small>''Myths and Mistakes in New Testament Textual Criticism'' by Elijah Hixson and Peter J. Gurry. Pages 184-185</small>

Nick: /* Commentary */

2020-10-01T02:38:31Z

Commentary

← Older revision		Revision as of 02:38, 1 October 2020
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	==Commentary==		==Commentary==
			====Myths and Mistakes====
			In the book ''Myths and Mistakes in New Testament Textual Criticism'' by Elijah Hixson and Peter J. Gurry, it has a section about κοινωνία in Philemon 1:6:

			:From “participation” to “ministry.” Philemon 6 is by far the most difficult verse in the book to understand in terms of vocabulary and syntax. As Paul continues his thanksgiving section, he provides a purpose clause that gives an object to his ambiguous prayer from the second half of Philemon 4, stating, “so that the participation of your faith may become effective in the knowledge of every good thing which is in us in Christ.” Most manuscripts in the Greek tradition read κοινωνία (koinōnia, “participation”). Some manuscripts (01c, 0150, 1874, 1881, and others), though, read διακονία (diakonia, “ministry”) in place of “fellowship” or “participation.” The overwhelming support of early and reliable witnesses gives precedent to “participation” over “ministry,” making the second reading the focus of our discussion here. Scribal considerations must be examined as well. The specific meaning of κοινωνία here has been the subject of some debate. Modern scholars have provided a range of meanings for the term: “association,” “communion,” “sharing,” “participation,” “partnership,” “contributions,” “fellowship,” and others.<sup>31</sup> Modern difficulties in understanding the meaning of κοινωνία may shed light on why διακονία can be found in some manuscripts. Perhaps ancient and medieval readers and scribes shared the same difficulty and sought to clarify the verse by changing κοινωνία to διακονία to avoid ambiguity. Another important aspect to consider is strictly a letter issue: the two terms share several common letters in Greek. A careless scribe initially could have made the change from participation to ministry unintentionally. In this case, ministry could have stayed in the tradition, as the noun makes sense in the flow of Paul’s letter. Whichever way the variant arose, the presence of ministry in the textual tradition points to difficulties in interpretation throughout the centuries. Perhaps this variant reading can help us in interpretation. In this particular instance, past readers struggled with the meaning of the word participation. Some readers, though, were comfortable with the term ministry or service of faith here. This variant reading helps us to understand that this activity of faith that Paul was praying would become effective was certainly connected to the church and involved an act of service or ministry, not simply a passive type of fellowship. The addition of work. Continuing in Philemon 6, Paul prays that the participation of Philemon’s faith will be effective “in the knowledge of every good thing.” The ambiguous use of ἀγαθοῦ (agathou, “good thing”) here led to the addition of a clarifying noun, ἔργου (ergou, “work”). In this case, “every good” became “every good work.” Once the reading made its way into the tradition, it remained, being found in more than 120 manuscripts.<sup>32</sup> Although found in all these manuscripts, the addition appears to be secondary in light of external evidence. Scribal and authorial considerations must be examined as well. In terms of inscriptional probabilities (i.e., what Paul might have written), the addition of work might appear to go against the grain in terms of what Paul usually communicated to his congregations. Although Paul emphasizes salvation being free from “works of the law,” good works more broadly is not a concept foreign to his teaching. Paul uses a form of the phrase ἔργον ἀγαθόν (ergon agathon, “good work”) twelve times in his letters, each time in a positive sense (Rom 2:7; 2 Cor 9:8; Eph 2:10; Phil 1:6; Col 1:10; 1 Tim 2:10, 5:10; 2 Tim 2:21; 3:17; Titus 1:16; 3:1).33 In this instance, therefore, it is possible that Paul could have penned “every good work.”

			:In terms of transcriptional probabilities, scribes might have added work to clarify the somewhat ambiguous good. “Of all good” or “of every good thing” is open ended, which could have led some scribes to insert a clarifying noun. Conversely, if work were present initially, its deletion (thus creating a more ambiguous phrase at the end of an already awkward verse) seems less likely. Also, six of the twelve instances of the phrase “good work” occur in the Pastoral Epistles, located right before Philemon in most manuscripts. Due to close proximity, scribes could have added work to good to correct the perceived error of its absence because they were accustomed to seeing the phrase. The secondary nature of the phrase “every good work” makes it a prime candidate for a variant that can be used as commentary for this particular verse. The original text “every good” by itself cries out for something to complete the thought. In this case, scribes inserted work, giving the otherwise ambiguous phrase some kind of tangible action or result. Paul’s prayer was that the participation of Philemon’s faith would become effective in the knowledge of not just all goodness but specifically good deeds and actions. That this reading found staying power in about 20 percent of the Greek manuscript tradition indicates its acceptance as a legitimate way to understand the text here. (<small>''Myths and Mistakes in New Testament Textual Criticism'' by Elijah Hixson and Peter J. Gurry. Pages 184-185</small>

	==Greek==		==Greek==

Textus Receptus: /* External Links */

2018-06-05T15:26:06Z

External Links

← Older revision		Revision as of 15:26, 5 June 2018
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	==External Links==		==External Links==

			{{Donate}}

Beza 1598 at 13:47, 19 March 2017

2017-03-19T13:47:56Z

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	* '''[[Philemon 1:6 Greek NT: Beza's Textus Receptus (1598)\| ΠΡΟΣ ΦΙΛΗΜΟΝΑ 1:6]]''' ὅπως ἡ κοινωνία τῆς πίστεώς σου ἐνεργὴς γένηται ἐν ἐπιγνώσει παντὸς ἀγαθοῦ τοῦ ἐν ὑμῖν εἰς Χριστόν Ἰησοῦν		* '''[[Philemon 1:6 Greek NT: Beza's Textus Receptus (1598)\| ΠΡΟΣ ΦΙΛΗΜΟΝΑ 1:6]]''' ὅπως ἡ κοινωνία τῆς πίστεώς σου ἐνεργὴς γένηται ἐν ἐπιγνώσει παντὸς ἀγαθοῦ τοῦ ἐν ὑμῖν εἰς Χριστόν Ἰησοῦν

	~~<small>''([[~~Textus Receptus (1598~~)\|Textus Receptus]], [[Theodore Beza]], [[1598 AD\|1598]])''</small>~~		{{Textus Receptus 1598 Footer}}

	* ''' Philemon 1:6 ''' That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus.		* ''' Philemon 1:6 ''' That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus.

	~~<small>''([[~~King James Version~~]], [[~~Pure Cambridge Edition~~]] [[1900 AD\|1900]])''</small>~~		{{King James Version Pure Cambridge Edition Footer}}

	* '''[[Philemon 1:6 ~~(TRV)~~\|Philemon 1:6]]''' that the sharing of your faith may become operative by acknowledging every good thing that is in you in Christ Jesus.		* '''[[Philemon 1:6 King James Version 2016\|Philemon 1:6]]''' that the sharing of your faith may become operative by acknowledging every good thing that is in you in Christ Jesus.

	~~<small>''([[Textus Receptus~~ Version~~]])''</small>~~		{{King James Version 2016 Edition}}

	==Interlinear==		==Interlinear==

Beza 1598: /* Theodore Beza */

2016-11-27T11:39:34Z

Theodore Beza

← Older revision		Revision as of 11:39, 27 November 2016
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	* [[1590 AD\|1590]] (Beza Octavo 4th)		* [[1590 AD\|1590]] (Beza Octavo 4th)
	* [[1598 AD\|1598]] (Beza 4th)		* [[1598 AD\|1598]] (Beza 4th)
	''See Also [[~~Matthew~~ 1:1 Beza 1598]] ([[Theodore Beza\|Beza]])''		''See Also [[Philemon 1:6 Beza 1598]] ([[Theodore Beza\|Beza]])''
	* [[1604 AD\|1604]] (Beza Octavo 5th)		* [[1604 AD\|1604]] (Beza Octavo 5th)

Beza 1598: /* English Translations */

2014-06-10T12:42:49Z

English Translations

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	* [[1982 AD\|1982]] ([[New King James Version]])		* [[1982 AD\|1982]] ([[New King James Version]])

	* [[1984 AD\|1984]] ~~I pray that your partnership with us in the faith may be effective in deepening your understanding of every good thing we share for the sake of Christ.~~ ([[New International Version]])		* [[1984 AD\|1984]] ([[New International Version]])

	* [[1995 AD\|1995]] ~~and I pray that the fellowship of your faith may become effective through the knowledge of every good thing which is in you [b]for Christ’s sake.~~ ([[New American Standard Bible]]) (©1995)		* [[1995 AD\|1995]] ([[New American Standard Bible]]) (©1995)

	* [[1999 AD\|1999]] ~~That the communication of your faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus.~~ ([[American King James Version]])[[AKJV]]		* [[1999 AD\|1999]] ([[American King James Version]])[[AKJV]]

	* [[2005 AD\|2005]] ([[Today’s New International Version]])		* [[2005 AD\|2005]] ([[Today’s New International Version]])

	* ([[BBE]])		* ([[BBE]])
	* ~~I pray that your participation in the faith may become effective through knowing every good thing that is in us[a] for the glory of Christ.~~ ([[Holman Christian Standard Bible]])		* ([[Holman Christian Standard Bible]])
	* ~~that the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus.~~ ([[21st Century King James Version]])		* ([[21st Century King James Version]])
	* ~~I pray that your partnership in the faith might become effective by an understanding of all that is good among us in Christ.~~ ([[Common English Bible]])		* ([[Common English Bible]])
	* ~~As you share the faith you have in common with others, I pray that you may come to have a complete knowledge of every blessing we have in Christ.~~ ([[GOD’S WORD Translation]])		* ([[GOD’S WORD Translation]])
	* ~~As you share your faith with others, I pray that they may come to know all the blessings Christ has given us.~~ ([[Contemporary English Version]])		* ([[Contemporary English Version]])
	* ~~And I am praying that you will put into action the generosity that comes from your faith as you understand and experience all the good things we have in Christ.~~ ([[New Living Translation]])		* ([[New Living Translation]])
	* [And I pray] that the participation in and sharing of your faith may produce and promote full recognition and appreciation and understanding and precise knowledge of every good [thing] that is ours in [our identification with] Christ Jesus [and unto His glory]. ([[Amplified Bible]])		* ([[Amplified Bible]])
	* 4-7 Every time your name comes up in my prayers, I say, “Oh, thank you, God!” I keep hearing of the love and faith you have for the Master Jesus, which brims over to other believers. And I keep praying that this faith we hold in common keeps showing up in the good things we do, and that people recognize Christ in all of it. Friend, you have no idea how good your love makes me feel, doubly so when I see your hospitality to fellow believers. ([[The Message]])		* ([[The Message]])
	* ~~I pray that you will be active in sharing what you believe. Then you will completely understand every good thing we have in Christ.~~ ([[New International Reader's Version]])		* ([[New International Reader's Version]])
	* ([[Wycliffe New Testament]])		* ([[Wycliffe New Testament]])

Beza 1598: /* English Translations */

2013-05-27T13:04:39Z

English Translations

Show changes

Beza 1598 at 07:01, 27 May 2013

2013-05-27T07:01:38Z

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	<small>''([[King James Version]], [[Pure Cambridge Edition]] [[1900 AD\|1900]])''</small>		<small>''([[King James Version]], [[Pure Cambridge Edition]] [[1900 AD\|1900]])''</small>

	* '''[[Philemon 1:6 (TRV)\|Philemon 1:6]]''' that the sharing of your faith may become operative by ~~the~~ acknowledging of every good thing that is in you in Christ Jesus.		* '''[[Philemon 1:6 (TRV)\|Philemon 1:6]]''' that the sharing of your faith may become operative by acknowledging every good thing that is in you in Christ Jesus.

	<small>''([[Textus Receptus Version]])''</small>		<small>''([[Textus Receptus Version]])''</small>

← Older revision		Revision as of 11:39, 27 November 2016
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	* [[1590 AD\|1590]] (Beza Octavo 4th)		* [[1590 AD\|1590]] (Beza Octavo 4th)
	* [[1598 AD\|1598]] (Beza 4th)		* [[1598 AD\|1598]] (Beza 4th)
	''See Also [[~~Matthew~~ 1:1 Beza 1598]] ([[Theodore Beza\|Beza]])''		''See Also [[Philemon 1:6 Beza 1598]] ([[Theodore Beza\|Beza]])''
	* [[1604 AD\|1604]] (Beza Octavo 5th)		* [[1604 AD\|1604]] (Beza Octavo 5th)